The believers believe in God will see Allah with their own eyes in the afterlife, including one form of faith in Allah, His book and the books of his apostles. They will see it clearly, like seeing the sun that is clean, the slightest no clouds. Also like to see the moon on full moon nights, without overcrowding.
Similarly, Shaykh al-Islam Ibn Taymiyyah rahimahullah explains it in Al-Aqidah Al Wasithiyah [1]. And this is an agreement Salafush Salih radi 'anhum.
Imam Ibn Abi al-Izz al-Hanafi, Sharh Thahawiyah Aqidah books, asserts that he explained the believers saw his Lord on the day of the hereafter, has been declared by the shahabat, tabi'in, as well as the Imam of the Muslims who had known them in their priestly religion. Similarly, the experts Expert hadith and all groups who claim to be expert Kalam Sunnah Wal Jama. [2]
Why is that? Shaykh Salih bin Fauzan Al Fauzan, a senior cleric in Saudi Arabia, explained [3]: "For Allaah have preached it in His book, Al Qur'an Al Karim. Similarly, the Prophet sallallaahu 'alaihi wa sallam has also preach in the sunnah. Whoever does not believe this incident, meaning he belied Allah, His book and the books of his apostles. For those who believe in Allah, His book and the books of his apostles, will believe also to all who preached ".
Their arguments, as proposed by Shaykh al-Islam Ibn Taymiyyah rahimahullah in Al Aqidah Al Wasithiyah [4]
The evidence derived from Qur'an Al Karim
Word of Allaah:
وُجُوهُُ يَوْمَئِذٍ نَّاضِرَةٌ إِلَى رَبِّهَا نَاظِرَةٌ وجوه يومئذ ناضرة إلى ربها ناظرة
The faces (believers) on that day radiant. To their Lord they see .. [Al-Qiyamah: 22-23].
Imam Ibn Kathir rahimahullah [5] explain the meaning, that they see God with their own eyes, as narrated by Imam Bukhari in his Sahih [6] which will be presented under the later-Insha Allah.
Imam Ibn Abi al-Izz rahimahullah said: "The above verse is one of the most obvious arguments."Later, after he argued a result of damage Tahrif (ta'wil), he said: "association of the words nazhar (nazhirah, looking) with a face (wujuh) which is the location of the view. Coupled with the idiom "ilaa" which clearly shows the eye, besides the absence qarinah showing the different meanings, then it is clear by verse, Allah mean as eye view on the human face, looking at God Almighty "[7]
Also the word of Allaah:
عَلَى اْلأَرَآئِكِ يَنظُرُونَ على الأرآئك ينظرون
They are (sitting) on top of couches gazing. [Al Muthaffifin: 35].
Ibn Kathir explains the meaning rahimahullah looking back, that they see God Almighty. [8]
Furthermore, the word of Allaah:
لِلَّذِينَ أَحْسَنُوا الْحُسْنَى وَزِيَادَةٌ للذين أحسنوا الحسنى وزيادة
For people who do good, there is the best reward (heaven) and enhancements. [Yunus:26]
Shaykh Salih Al-Fauzan explains: ziyadah (in addition to reward the best) in the paragraph above, the purpose is to see God's face, as the interpretation put forward by the Prophet Shallallahu 'alaihi wa sallam about him, as narrated in Saheeh Muslim (the hadith will be going to present below, Insha Allah, Pen). The Salaf Ulema also emphasized that such interpretation [9].
Next the word of Allaah:
لَهُم مَّايَشَآءُونَ فِيهَا وَلَدَيْنَا مَزِيدٌ لهم مايشآءون فيها ولدينا مزيد
They are in it (heaven) get what they want, and on the side We are the enhancements. [Qaf : 35]
Shaykh Salih Al-Fauzan also explain the additional meaning in the paragraph above, that is to see the Face of Allaah [10].So is Imam Ibn Kathir in his commentary says: This verse, like the word of God
لِلَّذِينَ أَحْسَنُوا الْحُسْنَى وَزِيَادَةٌ للذين أحسنوا الحسنى وزيادة
For people who do good, there is the best reward (heaven) and enhancements. [Yunus:26]
That is like the Muslim history of Shuhaib bin Sinan Al Rumi, that the intention paragraph is seeing God's face Majesty [11].
These have been some arguments from the Koran which suggested by Shaykh al-Islam Ibn Taymiyyah rahimahullah in Al Aqidah Al Wasithiyah about to see the mu'minin on the face of God.
Meanwhile, with regard to understand than the word of God:
كَلآَّإِنَّهُمْ عَن رَّبِّهِمْ يَوْمَئِذٍ لَمَحْجُوبُونَ كلآإنهم عن ربهم يومئذ لمحجوبون
Nay, they are actually on the day it really hindered from (seeing) their Lord. [Al Muthaffifin:15]
Imam Shafi'i rahimahullah, as quoted by Ibn Kathir rahimahullah in his commentary [12] asserted: "In this verse there is the argument, that the mu'minin will see his Lord on the day (hereafter) that".
In other places (ie the interpretation of surat Al-Qiyamah verses 22-23), Ibn Kathir quoting the words of Imam Shafi'i other with respect to the letter of Al Muthaffifin paragraph 15. Namely: "The infidels are not closed his eyes from seeing God, but because it was understood that people Abrar (the mu'minin) will see God Almighty."
The arguments from the Prophet's Shallallahu 'alaihi wa sallam
Actually, as stated by Ibn Kathir [13] and others, the hadith which states that the mu'minin will see God in the afterlife is real and with their eyes, is a hadith mutawatir. Even Ibn Kathir states, that fact is not likely to be rejected. Only, here Shaykh al-Islam Ibn Taymiyyah replenish the exposure of any hadith. That hadith which muttafaq 'alaih.
Word of the Prophet sallallaahu 'alaihi wa sallam:
إِنَّكُمْ سَتَرَوْنَ رَبَّكُمْ كَمَا تَرَوْنَ هَذَا الْقَمَرَ لاَ تَضَامُّوْنَ فِي رُؤْيَتِهِ، فَإِنِ اْستَطَعْتُمْ أَنْ لاَ تُغْلَبُوْا عَلَى صَلاَةٍ قَبْلَ طُلُوْعِ الشَّمْسِ وَصَلاَةٍ قَبْلَ غُرُوْبِهَا فَافْعَلُوْا إنكم سترون ربكم كما ترون هذا القمر لا تضامون في رؤيته, فإن استطعتم أن لا تغلبوا على صلاة قبل طلوع الشمس وصلاة قبل غروبها فافعلوا
Indeed you will see your Lord as you see this month (in the beginning of the hadith, narrated; the time of the Prophet sallallaahu 'alaihi wa sallam was looking at the moon which was full moon). You do not jostle when see Him (there who read la tudhamuna without tasydid and in dhammah ta'nya, it means: you will not be overwritten difficult to see Him). Therefore, if you are able, to not ignore the prayer before sunrise (Fajr) and prayer before sunset (Asr), then do it. [14]
Shaykh Salih bin Fauzan Al Fauzan explain the meaning of the hadith above, (that) you will see God solely with the view of your eyes. And the hadiths about this is mutawatir [15].
Similarly, Imam Ibn Hajar Al Asqalani and Imam Nawawi, the hadiths mensyarah presented by Imam Bukhari and Imam Muslim has made it clear, that the mu'minin in the Hereafter will see God solely with eye gaze [16]. Even in the interpretation of hadith:
أَمَا إِنَّكُمْ سَتُعْرَضُوْنَ عَلَى رَبِّكُمْ فَتَرَوْنَ رَبَّكُمْ كَمَا تَرَوْنَ هَذَا الْقَمَرَ أما إنكم ستعرضون على ربكم فترون ربكم كما ترون هذا القمر
Know, in fact you will be confronted to the Lord of you, then you will see your Lord as you see this month. [Reported by Muslim].
Imam Nawawi said, meaning that you will see God is real, there is no doubt in see Him, nor had any trouble with him. Just as you see the moon (full moon) This is real, there is no difficulty in view. Which was likened here is how to see it, not God was likened to the moon [17].
In addition to the hadith muttafaq 'alaih derived from Jarir ibn Abdillah hadith and hadith narrated by Muslim in the above, there are many other hadith, among others:
Word of the Messenger of which is also derived from Jarir ibn Abdillah:
إنَّكُمْ سَتَرَوْنَ رَبَّكُمْ عِيَانًا إنكم سترون ربكم عيانا
Indeed you will see your Lord with solely.[Bukhari] [18].
Among longer hadith from Shuhaib bin Sinan, the Prophet sallallaahu 'alaihi wa sallam, he said:
إِذَا دَخَلَ أَهْلُ الْجَنَّةِ الْجَنَّةَ، قَالَ : يَقُوْلُ اللهُ تَبَارَكَ وَتَعَالَى : تُرِيْدُوْنَ شَيْئًا أَزِيْدُكُمْ؟ إذا دخل أهل الجنة الجنة, قال: يقول الله تبارك وتعالى: تريدون شيئا أزيدكم? فَيَقُولُوْنَ : أَلَمْ تُبَيِّضْ وُجُوْهَنَا؟ فيقولون: ألم تبيض وجوهنا? أَلَمْ تُدْخِلْنَا الْجَنَّةَ وَتُنَجِّنَا مِنَ النَّارِ؟ ألم تدخلنا الجنة وتنجنا من النار? قَالَ : فَيُكْشَفُ الْحِجَابُ فَمَا أُعْطُوْا شَيْئًا أَحَبَّ إِلَيْهِمْ مِنَ النَّظَرِ إِلَى رَبِّهِمْ عَزَّ وَجَلَّ . قال: فيكشف الحجاب فما أعطوا شيئا أحب إليهم من النظر إلى ربهم عز وجل.
If the Host has to go to heaven, God Tabaraka wa Ta'ala says, "Do you want something that can I add?" They said, "Did not you have made our faces white glow? Would not you've entered us into Paradise and save us from hell? "The Prophet said," The veil uncover, so that they are not blessed with anything more than the gift they enjoy seeing their Lord Almighty. "
In another narration of the history of Abu Bakr bin Abi Syaibah, there are additional history: Then the Prophet recited the verse:
لِلَّذِينَ أَحْسَنُوا الْحُسْنَى وَزِيَادَةٌ للذين أحسنوا الحسنى وزيادة
For people who do good, there is the best reward (heaven) and its enhancements [19].
So the hadith clearly indicates, that the intent ziyadah (additional) in the above paragraph is to see God Almighty, as has been described in advance.
Also the hadith of Abu Hurairah follows:
أَن النَّاسَ قَالُوْا: يَا رَسُوْلَ اللهِ، هَلْ نَرَى رَبَّنَا يَوْمَ الْقِيَامَةِ؟ أن الناس قالوا: يا رسول الله, هل نرى ربنا يوم القيامة? فَقَالَ رَسُوْلُ اللهِ صلى الله عليه وسلم: هَلْ تُضَارُّوْنَ فِى الْقَمَرِ لَيِلَةَ الْبَدْرِ ؟ فقال رسول الله صلى الله عليه وسلم: هل تضارون فى القمر ليلة البدر? قَالُوْا: لاَ يَا رَسُوْلَ اللهِ. قالوا: لا يا رسول الله. قَالَ : فَهَلْ تُضَارُّوْنَ فِى الشَّمْسِ لَيْسَ دُوْنَهَا سَحَابٌ؟ قال: فهل تضارون فى الشمس ليس دونها سحاب? قَالُوْا: لاَ يَا رَسُوْلَ اللهِ. قالوا: لا يا رسول الله. قَالَ : فَإِنَّكُمْ تَرَوْنَهُ كَذَلِكَ...الحديث. قال: فإنكم ترونه كذلك ... الحديث.
Those people (the Companions) asked, "O Messenger of Allah. Will we see our Rabb on the Day of Judgement? "The Messenger sallallaahu 'alaihi wa sallam replied," Are you going to experience danger (because of crowding) when he saw the moon on full moon night? "They said,' No, O Messenger of Allah. "He sallallaahu 'alaihi wa sallam asked," Are you too will experience danger (because of crowding) when he saw that without the sun covered by clouds? "They said,' No, O Messenger of Allah." Then He said, "Indeed, so also when you'll see your Rabb "... until the end of the hadith.[20]
Thus a small portion hadeeth saheeh hadeeth among the many others, who all claim that the mu'minin later will see God with my own eyes in the afterlife. Previously, some verses of Al Qur'anp been presented to prove it. What an incredible blessing that God bestowed to the mu'minin, in addition to their favor.
Actually, there are many other hadiths, both narrated by Imam Bukhari and Muslim in several places in the book is authentic respectively, as well as those reported by other priests, such as Imam Tirmidhi, Ibn Majah, Ahmad and others. But here it is enough exposure presumably some arguments above.
In essence, the scholars stated that the hadiths about the view of the mu'minin to God on the Day of Resurrection achieve the degree mutawatir. Therefore, mandatory for every human being who believes in Allah, His book and the books of his apostles, to believe in this matter. Whoever does not believe it, synonymous with the deniers of Allah, His book and the books of his apostles, as stated by Shaykh Saalih bin Fauzan Al Fauzan at the beginning of this paper.
Seeing the face of Allaah is a dream of every person who truly believe and love Him. It turned out that day would become a reality. Is not it an incredible blessing?. Nas'alullah ila Al-Jannah wan nazhar wajhihi Al Karim.
Maraji'
1. Syarh Al Aqidah Al Wasithiyah, Shaykh Saalih bin Fauzan Al Fauzan.
2. Al Aqidah Ath Syarh Thahawiyah, Imam Ibn Abi al-Izz.
3. Tafsir Ibn Kathir
4. Fath al-Bari Sharh Sahih Bukhari.
5. Sahih Muslim Sharh Nawawi, (Verification: Khalil Ma'mun Syiha).
6. Saheeh Sunan At-Tirmidhi.
7. Saheeh Sunan Ibn Majah.
(Appointed from the main book; Syarh Wasithiyah Aqidah, the work of Shaykh Salih bin Fauzan Al Fauzan. Includes information from some other reference books.)
[Copied from the magazine edition of As-Sunnah Foundation 02/Tahun VIII/1425H/2004M Published Lajnah Istiqomah Surakarta, Jl. Solo – Purwodadi Km. Solo - Purwodadi Km. 8 Selokaton Gondangrejo Solo 57183 Telp. 8 Selokaton Gondangrejo Solo 57 183 Tel. 08121533647, 08157579296] 08121533647, 08157579296]
_______
Footnote
[1]. See Sharh al-Aqidah Al Wasithiyah, Shaykh Salih Al-Fauzan, pp. 140, issue Maktabah Al Ma'arif Li An Nasyr Wat Tauzi'-Riyadh, CET. VI-1413 H/1993 M. VI-1413 H/1993 M.
[2]. See Sharh al-Aqidah Ath Thahawiyah, tahqiq: Jama minal cleric with takhrij of Sheikh Al Albani rahimahullah, pp. 189, Al Maktab Al Islami, CET. IX 1408 H/1988 M IX 1408 H/1988 M
[3]. See Syarh Al Aqidah Al Wasithiyah, Shaykh Salih Al-Fauzan, pp. 140.
[4]. See Syarh Al Aqidah Al Wasithiyah, Shaykh Salih Al-Fauzan, pp. 140
[5]. This additional information from the compiler.Not from Shaykh al-Islam Ibn Taymiyyah
[6]. See Tafseer Ibn Katheer, juz IV with respect to paragraphs above
[7]. Al Aqidah Syarh Thahawiyah Ath, pp. 189
[8]. See Tafsir Ibn Kathir, IV, relating to the above verse
[9]. See Syarh Al Aqidah Al Wasithiyah, pp. 98 with free translation
[10]. See Sharh al-Aqidah Al Wasithiyah, pp. 98
[11]. See Tafsir Ibn Kathir, IV, concerning the interpretation letter QAF verse 35
[12]. See Tafsir Ibn Kathir, IV, deals with the verse
[13]. See Tafsir Ibn Kathir, IV, regarding interpretation of Al Qiyamah verses 22-23
[14]. Shahih Bukhari, Fathul Bari, XIII/419, hadits no. Sahih Bukhari, Fath Bari, XIII/419, hadith no. 7434, dan Muslim Syarah Nawawi, tahqiq Khalil Ma'mun Syiha, V/135, hadits no. 7434, and Muslim Sharh Nawawi, Khalil tahqiq Syiha Ma'mun, V/135, hadith no. 1432, Bab Fadhli Shalati Ash Shubhi Wal 'Ashri Wal Muhafazhah 'Alaihima. 1432, Chapter Fadhli Shalati Shubhi Wal Ash 'Wal Ashri Muhafazhah' Alaihima. Hadits ini juga diriwayatkan oleh Tirmidzi, no. This hadeeth was also narrated by Tirmidhi, no. 2551; Shahih Sunan At Tirmidzi, III; Ibnu Majah, Shahih Sunan Ibni Majah, I, no. 2551; Saheeh Sunan At-Tirmidhi, III; Ibn Majah, Sahih Sunan Ibni Majah, I, no. 147/176, dll 147/176, etc.
[15]. See Syarh Al Aqidah Al Wasithiyah, pp. 121
[16]. See Fathul Bari, XIII/419-433, and Sahih Muslim Sharh Nawawi, Khalil tahqiq Syiha Ma'mun, V/134-137
[17]. Syarh Saheeh Muslim, Nawawi, pp. 136-137
[18]. Fathul Bari, XIII/419, no. 7435
[19]. See Nawawi's Sharh Sahih Muslim, Khalil tahqiq Syiha Ma'mun, III/19-20, hadith no. 448 & 449, Bab Itsbat Ru'yatil Mu'minin Fil Akhirah Rabbahum Subhanahu Wa Ta'ala. 448 & 449, Chapter Itsbat Ru'yatil Mu'minin Fil Akhirah Rabbahum Subhanahu Wa Ta'ala. So also Saheeh Sunan Tirmidhi, Book of Shifatil Jannah, Chapter Ma fi Ja'a Ru'yatir Tabaraka Rabbi Wa Ta'ala, vol III, no. 2552 dan Shahih Ibnu Majah, I, no. 2552 and Sahih Ibn Majah, I, no. 155/186 HML. 80
[20]. Hadith issued by Al Bukhari in his Saheeh, no. 7437; Fathul Bari, XIII/419
Posts
